Milad.is.Commendable

8/6/2019 Milad.is.Commendable

1/30

Yes, Milaad is commendable (A point-by-point reply to the deviant

Deobandi Majlis -ul- Ulama of South Africa)

Yes, Milaad is commendable (A point-by-point reply to the deviant Deobandi Majlis -ul-

Ulama of South Africa)

By Muhammad Al-Husayni - 16.01.2006 02:54:33

YA GHAWTHU'L-A'ZAMU AGHITH-NI FI KULLI AHWALI WA'NSUR-NI FI KULLI AMALI WA

TAQALLAB-NI FI TARIQI-KA BI-HURMATI JADDI-KA MUHAMMDIN WA

BI-SHIFA'ATI-HI WA RUHI-HI WA SIRRI-H.

THREE NECESSARY CLARIFICATIONS

Before I begin answering those objections which the organisation, Majlisul Ulema, has written against the

celebration of Meelad, I feel it necessary to first clarify three important issues. These are:-

1. With reference to the Meelad celebration, only those celebrations or acts are recognied which discusses theSeerat-un-Nabi or noble life of Rasoolullah (sallal laahu alaihi wasallam). In such a celebration a session of Naat(Poems in praise of Rasoolullah - sallal laalhu alaihi wasallam) recitals take place, people are fed, and a sincereeffort is made to fill the hearts of Muslims with the love of Rasoolullah (sallal laahu alaihi wasallam).2. For the permissisbility of Meelad celebrations, we have never meant that one should fix a particular day ornight for the Meelad and believe that Meelad is not Ja?iz (permissable) on any other date. It is our view thatwhosoever does such an act does so out of ignorance because the love and the relation to the Holy Prophet (sallal

laahu alaihi wasallam) demands that one should always mention him continuously. Yes, we do say that tomention him in the month of his birth should be increased so that the people could arrange gatherings andcongregations to refresh the memories of the Nabawi period. By doing so, the message of the Deen could reach

the audience in a strong way through these gatherings.3. Thus, the gatherings of Meelad-un-Nabi are indeed a great means for calling people towards Almighty Allah.

This is a golden opportunity which should not be wasted at any cost. It is, therefore, compulsory on the lecturersthat they should teach people about the virtues, excellences, character, Adab, life, dealings and worship of theHoly Prophet (sallal laahu alaihi wasallam). The masses should be invited towards good deeds, success and the

fear of Shirk (polytheism), evil, Bid?at and Fitna (mischief) should be instilled in them.

With the blessings of Allah Ta'ala this had always been the tradition or way of our life. We wish to say in nouncertain terms that the purpose of these gatherings are not to merely gather the masses and demonstrate ourcollectivity. Rather, these functions are the means of achieving great and virtuous objectives.

The Majlisul Ulema have dropped bombs of abuse and unnecessary scandalous accusation in their booklet. Many

statements were made which do not make sense to the people of knowledge and wisdom. We will not elaboratemuch about these in our discussion but we will try to briefly cover them towards the end of our treatise.

We will begin our subject by firstly making the readers aware of the 17 points which the Majlisul Ulema had so

erroneously presented in their objections. What are their 17 points?

FACTORS WHICH MAKE THE CUSTOMARY MOULOOD CELEBRATIONS UN-ISLAMIC ACCORDING TO THEMAJLISUL ULAMA

There are many wrongs and evil attendant to the present forms of celebrating Meelad. These are as follows:

1. The Compulsory Nature assigned to Meelad by its votaries.2. The Practice of Qiyaam or standing in reverence when the Salaami or Salawaat is recited.3. Meelad functions regarded as being of greater importance than Salaat in Jamaat.4. Qawwali - Music at Meelad functions.5. Reciting of verses which transgress the limits of legitimate praise, thus assigning a position of Divinity to ourNabi (sallal laahu alaihi wasallam).


2/30

6. The congregation of various types of people such as Fussaaq (open and rebellious sinners), immoral peoplewith evil intentions, etc.7. Singing at these functions by young boys and girls.

8. Intermingling of the sexes at such gatherings.9. Salaat and its performance by Jamaat neglected on a mass scale.10. Abstention from the command of Amr Bil Ma'roof Nahy anil Munkar when these become necessary at thesefunctions.11. Israaf or waste of money is unnecessary ventures.12. Soliciting public funds for the upkeep and organisation of these functions.13. Tashab'buh Bil Kuffaar.

14. Maintaining a custom which was originated by irreligious persons.15. Reviling and branding as unbelievers and heretics those who do not participate in these functions.16. Regarding the distribution of sweetmeats as essential to these functions.

17. The belief that the soul of our Nabi (sallal laahu alaihi wasallam) presents itself at these functions.

It is clear that Majlisul Ulema have made several attacks on "The present form of celebrating Meelad". Before weanswer each of these 17 points it is important to explain the present manner in which the Meelad is celebrated.The present manner or form in which Meelad is celebrated consists of the recitation of the Holy Quran, praises of

the Holy Prophet (sallal laahu alaihi wasallam) in the form of Naats and educational lectures, charity, feeding andSalaatu Salaam which is respectfully recited in the standing position. All the above-mentioned practices aretangibly proven by the great Mohaddithin and pious personalities of Islam who are accepted as authoritiesamongst us and belong to the school of thought whom even the members of Majlisul Ulema claim to follow.References will be given in the discussion wherever necessary.


REPLY TO THE 17 OBJECTIONS POSED BY MAJLISUL ULAMA

FIRST OBJECTION

Meelad celebration is declared as Haraam and an evil Bid?at because of the following reasons:

1. The compulsory nature assigned to Meelad by its votaries.

2. It was completely unknown to the Messenger of Allah, his noble Sahabah and the great Jurists and

Ulema of Islam (pg.12).

OUR ANSWER

1. No Sunni Muslim believes that Meelad celebration is compulsory. We believe that the Meelad

celebration is Mustahab (recommended). Alamma Ismail Haqi (alaihir rahmah) quotes in "Tafseer

Ruhul Bayaan": "Imam Jalaaluddin Suyuti has said that it is Mustahab for us to celebrate Meelad of

the Holy Prophet (sallal laahu alaihi wasallam) as to thank Allah". (Ruhul Bayaan, Vol. 9, pg. 56).

Majlisul Ulema claims that Meelad is not even Mustahab (pg. 12).

I could present many facts to prove that the Meelad celebration is Mustahab, but would prefer to

leave you, the reader, with the view and belief of the great Imam Suyuti (alaihir rahmah). Let us see

what Fatwa Majlisul Ulema will give on Imam Jalaaluddin Suyuti (alaihir rahmah)!

CHALLENGE: If Majlisul Ulema is honest in their claim that the Ahlus Sunnah Wa Jamaah believe

that Meelad celebration is necessary, then they must show us the proof of who wrote that?

2. It is true that in the time of Rasoolullah (sallal laahu alaihi wasallam), the period of the Sahabah

and in the period of the Tabi?in, Meelad was not celebrated as it is done in the present form. But the

Holy Prophet (sallal laahu alaihi wasallam), Sahabah or Tabi?in did not prohibit it as well. This is an

accepted principle of Shari?ah that the performance of something is proof of Jawaaz (permissibility),

and not doing it is NOT the proof of it?s prohibition. The same principle has been explained by

Moulana Ashraf Ali Thanvi in "Nashrut-Teeb", pg.87, published by World Islamic Publishers, Delhi.

Your claim that the Sahaba did not celebrate Meelad is destroyed by your own leader! In fact, this


3/30

style of argument is childish and not academic. Please try to find some other proofs so that you may

be heard!

The Holy Prophet (sallal laahu alaihi wasallam), the Sahabah and the Tabi?in did not have Ijtima,

Ghust, forty days or Shab Ghuzari. The present form of "Tableegh" activities are completely unlinked

with Rasoolullah (sallal laahu alaihi wasallam), the Sahabah, Tabi?in and Jurist Imams (radi Allahu

anhum). Following the same principles, why don?t you also regard these "Tableegh" related activities

as Haraam? I suppose that you have taken Shari?ah as your slave-girl, therefore, Shari?ah must give

ruling according to your desire. Allah forbid!

SECOND OBJECTION

The Meelad celebration is declared as Haraam and an evil Bid?at by Majlisul Ulama due to the

following reasons:-

1. The practice of Qiyaam or standing in reverence when the Salaami or Salwaat is recited.

2. The votaries of Meelad believe that it is Fardh (compulsory) to make Qiyaam (standing) during

these Meelad functions.

3. They proceed further to commit an act of extreme gravity by branding as Kaafir the one who does

not make this Qiyaam in the Meelad celebration.

4. Kitaabs written by the votaries of Moulood ambiguously state that the one who does not make

Qiyaam (standing) is a Kaafir.

5. Hazrat Anas (radi Allahu anhu) narrates the following Hadith: "There was none whom the Sahabah

loved as much as Rasoolullah (sallal laahu alaihi wasallam). When they saw Rasoolullah (sallal laahu

alaihi wasallam), they did not stand because they knew that he detested this (practice of standing)".

(Tirmizi ; Musnad Ahmed) (pg. 12) In the commentary of this Hadith, Majlisul Ulama writes that the

"Sahabah did not stand in respect of Rasoolullah (sallal laahu alaihi wasallam) and that Rasoolullah

(sallal laahu alaihi wasallam) disliked such a practice". (pg. 13)

6. Majlisul Ulama write: Why don't you people stand when Rasoolullah?s (sallal laahu alaihi

wasallam) name is mentioned in Tashahud, lectures, reciting of the Kalima, Khutba, etc.? Why you

do not stand when the Quraan is recited or when Allah's name is mentioned? (I have summarised

this question) (pg. 13 -14).

7. Others again stand because of a reason which is much more dangerous than the reason for which

the majority of people stand. Some cherish the believe that the Soul of our Nabi (sallal laahu alaihi

wasallam) presents itself at these sessions of Meelad, hence it is necessary to stand in respect. This isa fallacious and a highly misleading belief. This belief leads to Shirk or association with Allah Ta'ala in

an attribute which is exclusive in Divinity. Let us assume that A holds a Meelad function in his home,

B does the same in his home, C also has a Meelaad celebration and D does likewise also. Meelaad

functions are taking place in various masaajids all over the world. Now let us assume that these

functions happen to take place at the same time and the Salaami is being recited at these various

venues at once at the same time. A is under the impression that Rasoolullah's (sallal laahu alaihi

wasallam) Soul is present at his function. B, C, D and the people in the various masaajid all over the

world are under the same impression. We have assumed that the Salaami is being recited at the

same time in the various places, hence it will follow that our Nabi (sallal laahu alaihi wasallam) is

present at the place of A, B, C, D, etc. at one and the same time. In other words, this belief means

that our Nabi (sallal laahu alaihi wasallam) is present here, there and everywhere at one at the same

time. This is bestowing the Divine Attribute of Omnipresence upon our Nabi (sallal laahu alaihiwasallam). Thus, this belief assigns to our Nabi (sallal laahu alaihi wasallam) Divinity by way of

according Omnipresence to our Nabi (sallal laahu alaihi wasallam). This is in reality the commission

of Shirk which is a capital crime - a crime most heinous in the Eyes of Allah (pg. 15)

OUR ANSWER

1. The Peer-o-Murshid (Spiritual leader) of the Ulema-e-Deoband, Hazrat Haji Imdadullah Muhaajir

Makki (alaihir rahmah) writes: "The way of life of this Faqeer (Muhaajir Makki) is that I participate in

the assembly of Moulood, and I celebrate this function every year and regard this assembly as a

source for blessings and I find enjoyment in Qiyaam (standing)". (Faisala Haft Mas'ala, pg. 5, printed


4/30

by Madani Qutub Khana, Multan, Pakistan).

The following issues are proven from the above quotation of Hazrat Haji Imdadullah (alaihir

rahmah):

A. The Peer-o-Murshid says that Qiyaam is Ja?iz (permissible) and that he finds enjoyment in it. The

Mureeds say that it is Haraam and evil Bid?at. I am sure that both cannot be correct. If the Mureeds

are correct then it would mean that the Murshid has commited an act which is Haraam and evil

Bid?at. But, if the Murshid is correct, then the Mureeds have given a wrong Fatwa on the Murshid forcommitting a Haraam and an evil Bid?at. Is this the Adab (respect) shown by the Ulema-e-Deoband

for their spiritual leader? The Majisul Ulama do not feel ashamed in addressing themselves as

spiritual students of such a person, on one hand, yet this noble personality practiced something

which they condemned as unacceptable.

B. Committing Haraam makes a person a sinner and to announce the sin makes a person a Fasiq-

e-Mo'lin (an open sinner). It is Haraam to make Bai't (allegiance) on the hand of a Fasiq-e-Mo'lin.

The spiritual Silsila (order) of the Majlisul Ulama becomes munqa-te (inconsistent) if their Murshid

committed a Haraam act (which is Qiyaam). Why then do their Mashaa?ikh deceive people by making

them their Mureeds, since they have no consistent spiritual order.

2. This is another false and baseless accusation. No one has ever said that the act of Qiyaam in

Meelaad functions is Fardh. Aa'la Hazrat, Imam Ahle Sunnat, Moulana Ahmed Raza Khan (alaihir

rahmah) writes: "Qiyaam is consistently practiced by famous Imams. None of them refuted or denied

this. Therefore, it is Mustahab (recommended)". (Iqaamatul Qiyaamah, pg. 19, Noori Qutub Khana).

CHALLENGE

You are requested to quote from an authentic source to prove that we have declared Qiyaam in

Salaato-Salaam as Fardh.

APPEAL

We appeal to the public who follow the Ulema-e-Deoband that they should ask them proof for their

claims. If they cannot present a proof, which I am certain that will be unable to, then at least tellthem to please stop lying and to stop causing Fitna.

3. Another baseless accusation and an open lie. We have never ever branded anyone as Kaafir just

because he does not participate in the act of Qiyaam (standing). Qiyaam is only regarded as

Mustahab according to us. One who leaves a Mustahab act is not even a sinner, let alone becoming a

Kaafir. Those who stop the people from taking part from Qiyaam or Meelaad are absolutely wrong

because they are stopping people from taking part in a Mustahab act.

Aa'la Hazrat (alaihir rahmah) or any other Ulema-e-Ahle Sunat have given the Fatwa of Kufr only

against those people who were Mirza?i or those who insulted Almighty Allah and His Rasool (sallal

laahu alaihi wasallam). Even till today, their blasphemous statements are being published in their

books.

Now read carefully what Moulana Murtuza Hassen Naazim-e Taaleemat-e Darul Uloom Deoband has

to say in this regard: "Khan Bereilvi says that some Ulema of Deoband do not accept Rasoolullah

(sallal laahu alaihi wasallam) as Khaatamun Nabiy?yeen, regard the knowledge of Rasoolullah (sallal

laahu alaihi wasallam) equal to animals and the insane, and regard Shaytaan as more knowledgeable

than Rasoolullah (sallal laahu alaihi wasallam), therefore, they are Kaafirs. All the Ulema of Deoband

say that this ruling of Khan Saheb is correct. Whoever makes this type of statement is a Kaafir

Murtad (apostate) and cursed one. Bring your Fatwa. We will endorse it as well. One who does not

regard these type of Murtads (apostates) as Kaafir, he is also Kaafir. These beliefs are indeed

blasphemous". ( Ashaddul Azaab, pg. 11).


5/30

"If, according to Khan Saheb, some Ulema of Deoband were really like that as he thought, than it

was Fardh (compulsory) on Khan Saheb to declare them as Kaafirs. If he did not call them Kaafirs,

then he himself would have become Kaafir". (Ashaddul Azaab, Moulana Murtaza Hassen Dar Banghi,

pg. 12).

The following issues are proven from the above two statements from "Ashaddul Azaab":-

A. Aa'la Hazrat (alaihir rahmah) did not regard anyone as Kaafir because of not participating in

Meelaad or Qiyaam.B. Aa?la Hazrat (alaihir rahmah) only regarded those people as Kaafirs who insulted Rasoolullah

(sallal laahu alaihi wasallam).

C. The principles upon whom the Fatwas of Kufr were given are accepted between Deobandi and

Sunni Ulema.

D. Aa'la Hazrat (alaihir rahmah) was compelled by the Shari?ah to issue Fatwas of Kufr upon those

people, otherwise he himself would have become Kaafir.

E. Aa'la Hazrat (alaihir rahmah) had given the Fatwa of Kufr on only few people - those who wrote

blasphemous statements, and those who after understanding fully these statements, regarded them

as accurate and in the spirit of Islam and Shari?ah.

CHALLENGE

We challenge Majlisul Ulema and all their affiliates to prove that which recognised Sunni Aalim has

written that those who do not participate in Qiyaam are Kaafirs. If they can prove their claims, I will

leave Sunnism to join them.

APPEAL

I appeal to the Tableegi Jamaat: Obtain the proof from your Ulema, because if you are able to obtain

this proof from your Ulema, you will win me over in your mission. Lots of others will come with me as

well and your job will become easier as well as you have been trained to convert people from Islam

into the fold of Tableegism. We are prepared to come and join you just with one condition - just

obtain the proof for us. If you are unable to do so, then do the real Tableegh and tell your Ulama,

"Shame on you. What do you want to achieve through lying?" The people are not fools out there.

Please stop lying!

4. This is another lie. If Kitaabs are written by the Meelaad supporters whereby it is stated that those

who do not make Qiyaam are Kaafirs, why then did you not give the name of at least one Kitaab?

Readers, please phone and write to Majlisul Ulama and the Y.M.M.A. and demand from them at least

one of the names amongst of those Kitaabs.

5. Moulana Mohammed Zakaria, the author of "Tableeghi Nisaab", explains the Hadith of Hazrat Anas

(radi Allahu anhu) in "Sharah Shama?ile Tirmizi": "This Hadith indicates towards the high degree of

humbleness of Rasoolullah (sallal laahu alaihi wasallam). Rasoolullah (sallal laahu alaihi wasallam)

did not like (that people should stand for him), although he is possessor of high glory and is Master of

both the worlds. Therefore, the Sahabah sometimes did not stand due to the love because

Rasoolullah (sallal laahu alaihi wasallam) disliked it as it is the requirement of this narration (ofHazrat Anas) and sometimes they used to stand due to the demand of love".

It is stated in "Abu Dawood" that, "Rasoolullah (sallal laahu alaihi wasallam) used to talk to us in the

masjid. When Rasoolullah (sallal laahu alaihi wasallam) used to stand, we used to stand up and we

used to remain standing till Rasoolullah (sallal laahu alaihi wasallam) used to get into the home".

(Sharah Shamaa?ile Tirmizi, pg. 342, Maktaba Rahmania , Lahore).

Moulana Zakaria explains the reason for not standing, "Qazi Ayaz (alaihir rahmah) says that,

?Qiyaam is prohibited whereby somebody well known is sitting and rest of the people are standing.

Therefore, in the Hadith of prohibition (from Qiyaam), it is also said, ? do not stand as the Ajmees


6/30

(non- Arabs) stand for their chiefs?". (Sharah Shamaa?ile Tirmizi, pg. 342)

Moulana Zakaria writes further: "Imam Nowvi says that it is Mustahab to stand for Ulema, respectful

and noble people". (Sharah Shamaa?ile Tirmizi, pg. 342).

Moulana Ashraf Ali Thanvi has written a long story about Moulana Qassim Nanotwi and Hakim Abdus

Salaam. "Hakim Abdus Salaam had a desire to meet Moulana Nanotwi who was at the time sitting

with many people. When Hakim Abdus Salaam arrived, everybody stood up to pay respect to him".

(Arwahe Salaasa, pg. 230, story number 215, Islami Academy, Lahore.)

The narration of "Abu Dawood" proves that the Sahabah used to stand for Rasoolullah (sallal laahu

alaihi wasallam) and the reason for prohibition was also dealt with. Imam Nowvi (alaihir rahmah)

said: "It is Mustahab to stand for Ulema and Moulana Nanotwi and all his fellows stood up to pay

respect for Hakim Abdus Salaam".

I suppose that Majlisul Ulama are quick to condemn others and are lazy to study the literature of

their own elders. Do we have to teach the Majlisul Ulama about their household matters also!

6. This objection is not worth any consideration. If Allah gives Tawfeeq to someone that every Zikr

he recites or listens to from the beginning to the end in a standing position, it is a good practice and

we will not stop him. We will not tell him to only stand at the time that the Salaami is recited and to

remain seated for the other Ibaadah . It is difficult for people to stand in a Meelad assembly from the

beginning to the very end, so they stand up when the birth of Rasoolullah (sallal laahu alaihi

wasallam) is being mentioned or when the Salaami is read.

Why did the Ulema of Deoband open a Darul Uloom in Deoband and not in Makkah? Why do South

African Tableeghis have Ijtijma during the Easter holidays and not in the December holidays? Why

did Moulana Ashraf Ali Thanvi write "Nashruteeb" in the Zikr of Rasoolullah (sallal laahu alaihi

wasallam) and not write a separate book about the Zikr of Allah only? Can someone prove Hurmat

(prohibition) with these types of silly arguments?

7. Majlisul Ulema's spiritual guide, Moulana Ashraf Ali Thanvi, writes: "Mohammed Al Hazrami

Majzoob was a possessor of amazing qualities and miracles. Once, he performed Jummah and gave

Khutbah in 30 cities at the same time. He could be present in many cities in the same night".(Jamalul Auliya, pg. 188, Maktaba Islamia, Lahore).

Moulana Ashraf Ali Thanvi believed and trusted this story, therefore, he has included it in his book,

"Jamalul Auliya". The presence of Mohammed Al Hazrami in many places was accomplished with his

physical body. The physical world is a restricted place. Mohammed Al Hazrami was the servant of

Rasoolullah (sallal laahu alaihi wasallam). He indeed achieved this station because of Rasoolullah

(sallal laahu alaihi wasallam). One can now imagine the powers and the station of the mubarak

(blessed) Soul of Rasoolullah (sallal laahu alaihi wasallam) who is the Master and Chief of all the

Prophets. So the possibility of his soul being present in many places should not even be an issue of

debate amongst Muslims.

If it was Shirk to believe that one person can be present in many places, then according to your ownFatwas, your elder, Moulana Ashraf Ali Thanvi, is a Mushrik because he believed in the correctness of

the story of Mohammed Al Hazrami. Moulana Ashraf Ali Thanvi mentioned the story in his book and

did not refute it. This proves that this story is authentic according to him and correct in his view.

Moulana Qassim Nanotwi explains the meaning of this verse "An Nabi Yu Aula Bil Mu?menina Min

Anfosihim ...." by saying: "Rasoolullah (sallal laahu alaihi wasallam) has such nearness with his

Ummah that even their souls do not have, because in this verse the word ?Aula? is in the meaning of

?Aqrab? (nearest)." (Tahzeerun Naas, pg.14, Darul Isha?at, Karachi).

According to the explanation of Moulana Nanotwi, the meaning of the verse will be "The Nabi (sallal


7/30

laahu alaihi wasallam) is nearer to the Believers then their own lives". Our lives are "present".

Nobody can deny this fact because if the life is absent then it would mean that we are dead. Our

being alive proves that our life is "present".I cannot seem to understand that when our life itself is

"present" and the one who is nearest to us than our own lives, is regarded as being "absent". If

someone believes that the Nabi (sallal laahu alaihi wasallam) is "present", then he is a Mushrik!

What logic is this? Will the Majlisul Ulema or any other Deobandi Aalim be able to prove that the one

who is nearest to our lives is absent? Let's see how much logic you can have behind your arguments.

Hazrat Haji Imdadullah Muhaajr Makki (alaihir rahmah) writes: "Our Ulema fight in the issue ofMeelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility

exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people

of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud

(that Rasoolullah - sallal laahu alaihi wasallam - is born now). The possibility of the arrival of

Rasoolullah (sallal laahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily

world is restricted to time and place, but the spiritual world is free from both. So the arrival of

Rasoolullah (sallal laahu alaihi wasallam) is not far from being possible". (Shamaime Imdaadiya,

pg.50, Madani Qutub Khana, Multan).


THE SUBJECT OF "OMNIPRESENT"

This is another false accusation that Sunnis believe Rasoolullah (sallal laahu alaihi wasallam) to be

omnipresent. This is not the belief of the Ahle Sunnah Wa Jamaah, neither is it the meaning of the

words "Haazir" and "Naazir". The word "omnipresent", according to the Oxford Dictionary, means

"present everywhere". When the word "Haazir" and "Naazir" is used for Almighty Allah it means

"Knower" and "Seeir" and does not mean to be present everywhere. (See details in "Fatawa Shami",

Vol. 3, pg. 337). The meaning of the word "Haazir" in the Arabic dictionary is, "one who can be seen

with the naked eye." (For refrence, refer to "Sarrah", pg. 170; "Mukhtaarus Sihaah", pg. 159;

"Mufreedaat Imam Raaghib", pg. 372). The meaning of the word "Naazir" is "blackness of the eyeball

in which the pupil of the eye is". Sometimes, the eye itself is called Naazirah ( Reference

"Mukhtaarus Sihaah", pg. 691)

It is now proven that the words "Haazir" and "Naazir" according to its literal meaning are not suitablefor Almighty Allah. Whenever it is used for Allah it is used with Ta?weel (re-interpretation), as

explained above.

CHALLENGE

We challenge Majlisul Ulama to prove that the words "Haazir-o-Naazir" means "omnipresent". (N.B.:

not from Urdu to English or modern Arabic dictionaries because they are not based on Quranic

Arabic). The literal meaning of the words "Haazir-o-Naazir" has been explained above and the

Mu?awwal (re-interpreted) meaning of the words "Haazir-o-Naazir" for Allah is "Knower" and "Seeir".

I have consulted many dictionaries to look for the word "omnipresent" and in all the dictionaries

there are no meanings even close to the meaning of the words "Haazir-o-Naazir". I found that

"omnipresent" is not the meaning of the words "Haazir-o-Naazir" at all.

The words "Haazir-o-Naazir" in its literal meaning is never used for Allah Ta'ala. Therefore, in the 99

Names of Allah, one would not find the Names of " Haazir" and "Naazir". Nowhere in the Quraan or

Hadith are the names "Haazir" and "Naazir" used as Allah's Names. No one can prove that the

Sahabah or Tabi?in or Jurist Imams have ever used the words "Haazir" and "Naazir" for Allah Ta'ala.


THE USE OF THE WORD "HAAZIR-O-NAAZIR" FOR THE HOLY PROPHET (SALLAL LAAHU

ALAIHI WASALLAM)


8/30

Since it is proven that "Haazir-o-Naazir" does not mean "omnipresent" nor is it an Attribute of Allah

Ta'ala which is impossible to manifest in the servants of Allah, like Uluhiyyat (Divinity). The Ulema

have used the words "Haazir-o-Naazir" for Rasoolullah (sallal laahu alaihi wasallam). Hazrat Sheikh

Abdul Haq Muhaddis Delwi (alaihir rahmah) writes: "Rasoolullah (sallal laahu alaihi wasallam) is

Haazir-o-Naazir on the deeds of his Ummah". (Haashiya Akhbarul Akhyaar, pg. 155).

THE CONCEPT OF "HAAZIR-O-NAAZIR" USED FOR RASOOLULLAH (SALLAL LAAHU ALAIHI

WASALLAM)

Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa?eed Qazmi (alaihir rahmah) states: "When the word

Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi wasallam), it does not mean that the

physical body of Rasoolullah (sallal laahu alaihi wasallam) is everywhere and that he is present in

front of everybody. This in fact means that as the soul exists in every part of the body similarly the

light filled reality of the Soul of both the worlds (sallal laahu alaihi wasallam) exist in every atom of

the worlds. Based on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality and

lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah

(sallal laahu alaihi wasallam) in a state of wakefulness with their physical eyes". (Taskeenul Khawatir

fi Mas?alatil Haazir wan Naazir,pg.13, Maktabah-e-Haamdya, Lahore).

Nowhere in the above definition has it been mentioned that "Haazir-o-Naazir" means "omnipresent".

It seems that the entire research of Majlisul Ulema is based on the issues which they have heard of

or assumed.

THIRD OBJECTION

Meelad celebrations are declared as Haraam and an evil Bid?at because of the following reason:

"Meelaad functions are regarded as being of greater importance than Salaat and performance of

Salaat in Jamaat".

OUR ANSWER

This is another false accusation. No Muslim ever regards the Meelad function as being more

important than Salaat. It is almost 10 years that I am residing in South Africa and I have attended

hundreds of Meelad fuctions. Alhumdullilah, I have always found that the Salaat arrangement hadbeen made with Jamaat. Those who are not punctual with their Salaat will miss Salaat even if they

are sitting at home or are gone to attend a Tableeghi Ijtima. Now, due to some people not reading

Salaat, does this make the Meelad function Haraam?

It is strange that those who have never attended Meelad functions, to them no arrangement of

Salaat is made and people don't read Salaat at Meelad functions. You are giving testimony of an issue

to a place in which you have not been present! Is this correct according to the Law of Shari?ah? This

objection is just an excuse to stop people from participating in the Zikr (remembrance) of our

beloved Rasool (sallal laahu alaihi wasallam).

Sometimes we observe in a Nikah (marriage) assembly that people get delayed due to some reason.

Thereafter, some read their Salaat while others do not. Will one pass a Fatwa that Nikah functionsare Haraam? If a person travellling by car from Johannesburg to Cape Town misses a few of his

Salaah or misses the Jamaat, will one pass a Fatwa that travelling in a car from Johannesburg to

Cape Town is Haraam? If an assembly of Nikah and travelling remains Halaal, why then does the

Meelad function become Haraam? What criteria are you using?

FOURTH OBJECTION

Meelad functions are declared Haraam because of the following reason: "Qawwali - Music at Meelad

functions".


9/30

OUR ANSWER

This is another baseless accusation. I have never observed any function of Meelad in which Qawwali

is sung. If anyone has Qawwali with music in a Meelad function then he or she should be stopped and

told that it is not correct. They should be advised to put a stop to such an activity, but should not be

stopped from celebrating the Meelad function.

Eid-ul-Fitr and Eid-ul-Adha are days of worship and collective happiness for the Muslims. Some

people have made these days as occasions of merry-making. On Eid-ul-Fitr, people in Johannesburgget together at the Zoo Lake. Inter-mingling of sexes is seen openly. Women wear fancy make- up

on their faces. Blaring music is played. No Mufti has ever issued a Fatwa that Eid-ulFitr or

Eid-ul-Adha should be stopped based on the non-Shari? activities, or that the days of Eid should not

be celebrated anymore. Eid celebrations are not stopped although many Haraam activities have

certainly mixed with the occasion. Why then should the Meelad celebrations be stopped?

FIFTH OBJECTION

Meelad function is declared Haraam because of the following reason: "Reciting of verses which

transgress the limits of legitimate praise, thus assigning a position of divinity to our Nabi (sallal laahu

alaihi wasallam)."

OUR ANSWER

Here is another lie and false accusation. We believe that if anyone writes or says anything which

proves Divinity to our Rasool (sallal laahu alaihi wasallam), then that person is a Kaafir and Mushrik.

Majlisul Ulama failed to furnish any proof of the blasphemous verse being sung. This is another

accusation based on assumption. This type of baseless accusation are not suitable at all for those who

claim to be learned.

SIXTH OBJECTION

Meelad function is declared Haraam and an evil Bid?at because of the following reason: "The

congregation of various types of people such as fussaaq (open and rebellious sinners), immoral

people with evil intentions, etc.)"

OUR ANSWER

Before I answer this objection, I would like to ask all the Ulema of Deoband - you say that the

Prophet's and the Awliya do not have Knowledge of the Unseen, since when do you have the

Knowledge of the Unseen for you are able to see the good or evil intentions of people?

Can you say with certainty that not one amongst all those thousands of people who attend the Ijtima

is an open sinner? I am sure that you cannot because this type of claim can only be done via Wahi

(Revelation). Many sinners definitely attend the Ijtima. Why then you do not issue the Fatwa that

Ijtima and partaking in the Ijtima is Haraam and an evil Bid?at?

If an open sinner recites Quraan, will you stop the recitation because the sinner is participating in

the recitation of the Quraan? So if any sinner attends the Meelad function, why then does the Meelad

function become Haraam and an evil Bid?at?

SEVENTH OBJECTION

Meelad function is branded Haraam, un-Islamic and an evil Bid?at because of the following reason:

"Singing at these functions by young boys and girls".

OUR ANSWER


10/30

First and foremost, to describe the beautiful recitation of praises of our beloved Rasool (sallal laahu

alaihi wasallam) with the word "singing" discloses your hidden agenda. It is a psychological fact that

if you describe something with a distasteful or vile term it will definitely not create any importance in

the mind of people about what you wish to describe. Your job is to belittle all those things which lead

towards the love of Rasoolullah (sallal laahu alaihi wasallam).

If Na-Baligh (immature) boys and girls read in Meelad functions, there is nothing wrong with that.

Baaligha (mature) girls do not read at all in Meelad functions. If in any function a baaligha girl readsa Naat in front of the audience, that will not make the Meelad Haraam. Rather, people should be told

about the illegitimacy of this act. The reading of Baligh boys in front of an audience is Ja?iz

(permissable). There is no proof in Shar?iah against it unconditionally. Therefore, it should not be an

issue of debate.

In many Darul Ulooms, Amard (young boys with no beard grown yet) study with adult men and they

mix with each other. Sometimes, evil results of that mixing emerge as well. Why then do the Ulema

of Deoband not close Darul Ulooms? If they do not wish to close their Darul Ulooms, why then do

they ask us to stop the celebration of Meelad in which such danger does not even exist because

young children are under the continuous scrutiny of their parents and guardians? Otherwise, explain

the reason for your illogical objection!.

EIGHTH OBJECTION

Meelad is Haraam and Bid?at because of the following reason: "Inter-mingling of sexes at such

gatherings".

We may add that Majlisul Ulama published a very interesting ruling: "Even if it is possible to screen

the females completely from the man, then too, it is not possible for them to emerge from their

homes to attend these functions for the simple reason that the Shari?ah has decreed that they may

not emerge from their homes for even Salaah in the Masjid". (page 17)

OUR ANSWER

This is another false accusation. Women sit in Meelad gatherings separate from men with necessaryShari? Hijab.


NECESSARY SHARI? HIJAB (PARDAH)

The Shari? limit of Hijab for women is that they must cover the whole body besides the face, both

hands and feet. Their hair must be covered and the clothes must not be so thin that the colour of the

body may be seen. In the light of the Holy Quraan, Hadith and Fiqh it is not compulsory for woman to

cover the face, hands and feet from a Ghair Mahram. (N.B.: It is Mustahab for women to cover the

whole face and not Waajib) For further reference consult "Tafseer Mazhari", Vol. 6, pg. 493; "Tafseer

Kabeer", Vol. 23, pg. 203; " Roohul Ma?aani", Vol. 18, pg. 128; "Khazin", Vol. 6, pg. 68; "AbuDawood", Vol. 2, pg. 211; "Mishkaat", pg. 377; "Muslim", Vol. 2, pg. 212; "Mu?atta Imam Malik", pg.

708; "Quduri", pg. 246; "Kanzud Daqa?iq", pg. 424; "Mabsoot", Vol. 10, pg. 152-153; "Badaai-

us-Sanaai?", Vol. 5, pg.121-122

If the women attend the Meelad functions with Shar?i Hijab, which they do, and sit separately from

the men, surely this is not called "inter-mingling of sexes". Even if in a Meelad function, inter-

mingling of sexes does occur, the actual Meelad celebration still will not become Haraam or an evil

Bid?at. In this case, if such a thing happens then the people should be taught the correct manners.

Allama Shaami (alaihir rahmah) states: "One must not leave visiting the graves just because some


11/30

illegal activities are taking place, for example, inter-mingling of sexes. Mustahabbaat (recommended

acts) should not be left out because of this type of illegal activities. It is necessary for the people to

visit the graves and stop the Bid?at". (Fatawa Shaami: Kitabul Jana?iz - Discussion on visiting the

graves)

Allama Shaami (alaihir rahmah) has stated categorically that inter-mingling of sexes will not make

any Mustahab act Haraam or avoided. There were idols in the Kaaba before Makkah was conquered,

but Muslims did not leave out performing the Tawaaf (circumbulation) or Umrah because of the idols.

Yes, when Almighty Allah gave them the power, they eventually destroyed the idols.

When people go for Haj, there is inter-mingling of sexes at the airport, in the plane, during Tawaaf,

at Mina and at Muzdalifah, yet no one puts a stop to Hajj. In Meelad gatherings, at least men and

women sit separately and women are with Hijab. In the Nikah assembly, inter-mingling of sexes

occurs and most of the women do not come with Shari? Hijab. Will the Majlisul Ulama issue Fatwas

condemning Nikah gathering to be Haraam? If not, why then is your entire effort spent to make

Meelaad functions Haraam?


INTERESTING RULING

Please read the eight objection (above) on the ruling of Majlisul Ulama and then read the ouranswer. There ruling is totally baseless. I wish that Majlisul Ulama could give proof of their ruling

that under no circumstances may a woman emerge from her home.

LADIES TA?LEEM BECOMES HARAAM

Women belonging to the Tableeghi Jamaat have ladies Ta?leem programmmes, which takes place

sometimes during the day and sometimes during the evenings. The women emerge from their homes

and gather at a particular house to have their programme. If, according to the Majlisul Ulama?s

argument, they cannot emerge from their homes even for Salaat, how can they emerge from their

homes for ladies Ta?leem? According to the Fatwa of Majlisul Ulama, ladies Ta?leem programmes

should also be considered Haraam.

NINTH OBJECTION

According to the Majlisul Ulama: "Salaat and its performance by Jamaat neglected in a mass scale".

OUR ANSWER

To show how seriously they object to the Meelad function, the Majlisul Ulama are merely

repeatingtheir objections just to add more condemnation. Please refer to the detailed answer given

under objection number 3 earlier in our book.

TENTH OBJECTION

Meelad is declared Haraam and an evil Bid?at because of the following reason: "Abstention from

command of Amr Bil Ma?roof and Nahy anil Munkar when these becomes necessary at these

funtions".

OUR ANSWER

This is another baseles accusation. It seems that the Majlisul Ulama translate "light" into "darkness".

We regard Meelad functions as the best opportunity for "Amr bil Ma?roof" and "Nahy anil Munkar".

Our Ulema take full advantage of these functions and command "Amr bil Ma?roof" and "Nahy anil

Munkar" (Commanding that which is Good and Forbidding that which is Evil).


12/30

The members of Majlisul Ulama do not attend Meelad functions, so how then can they say "Amr bil

Ma?roof" and "Nahy anil Munkar" is not carried out at these functions?

ELEVENTH OBJECTION

Meelad functions are declared Haraam and an evil Bid?at because of the following reason: "Israaf or

waste of money in unnecessary ventures".

OUR ANSWER

People are served a meal at Meelaad functions. This is regarded as a waste of money by the Majlisul

Ulama. On the ocassion of Walimah and Aqiqah, it is Sunnah to invite people for partaking in food.

Why? Because it is an occasion of happiness. When the assembly of Zikr of the beloved Rasool (sallal

laahu alaihi wasallam) takes place, a Muslim is happy and joyful, therefore, he invites people to

partake in the food provided, he gives charity and distributes sweatmeats. To feed people after an

important or virtuous deed is the practice of the Sahaba.

Shah Abdul Aziz Muhaddis Delwi (alaihir rahmah) writes: "Imam Bihqi reports in ?Sha?bul Iman?

that Ibn Umar narrated that when Hazrat Umar (radi Allahu anhuma) completed the study of Surah

Baqarah with all its secrets and hints in twelve years, he slaughtered a camel, prepared lots of food

and fed the Sahabah". (Tafseer Fathul Aziz, pg. 86)

Thus, it is proven that one may feed the people after an important virtuous deed. Meelad is also an

important virtuous deed in the eyes of the Believers. Therefore, the distribution of food and

sweatmeats is not Israaf (waste).

We wish to remind you of the famous saying of Hazrat Ibn Umar (radi Allahu anhuma). Somebody

told Hazrat Ibn Umar (radi Allahu anhuma) that there is goodness in waste. He immediately replied

that to spend in goodness is not waste.

TWELFTH OBJECTION

Meelad is declared Haraam and an evil Bid?at because of the following reason: "Soliciting publicfunds for the upkeep and organizing of these functions".

OUR ANSWER

The Wahabi and Deobandi public do not contribute to Meelad functions at all. Why should there be a

question of this nature? In most places, Meelad functions are arranged by individual families. They do

not collect funds from anybody. In some places, certain organizations arrange massive Meelad

gatherings and the members collect funds only from those people who believe in Meelad and thus,

contribute happily. So, we ask, what is wrong with that? Don?t you collect funds for your Tableeghi

Ijtima, which is, in our view, a waste of time and Muslim resources? Hundreds and thousands of

Rands are spent just to erect the structure of the stage and tent, etc. Where does that money come

from? Why does the Majlisul Ulama not issue a Fatwa against Ijtima because of the use of publicmoney? Why is the entire effort made to make Meelad Haraam only?

THIRTEEN OBJECTION

Meelad is declared Haraam and an evil Bid?at because of the following reason: "Tashabboh bil Kufaar,

the celebration of birthdays and anniversaries has no connection with Islam. This is an exclusive

custom of the Kuffaar. Our Nabi (sallal laahu alaihi wasallam) did not celebrate birthdays and

anniversaries. Nor did the Sahabah or the great learned Jurists of Islam. Such celebrations have no

basis in the Shari?ah. In upholding these innovatory customs, Muslims are in fact imitating the

Kuffaar and this our Nabi (sallal laahu alaihi wasallam) has strictly forbidden".


13/30

OUR ANSWER

A. The Ulama of Deoband celebrated their hundred years anniversary of Darul Uloom Deoband in

which they called Indhira Ghandi who was dressed in a Sarrie. She was seated on the stage while

hundreds of Ulama were seated on the ground. Was this Islamic? Early Muslims did not celebrate

hundred years establishment of Islam which was far more important that the establishment of Darul

Uloom Deoband. According to you, our Nabi (sallal laahu alaihi wasallam) did not celebrate birthdays

and anniversaries. If the Ulama-e-Deoband claim to be true followers of the Sunnah, why then didthey celebrate the hundred year anniversary of Darul Uloom Deoband? Was this not a Bid?at?

According to you, every Bid?at is an evil Bid?at. Well, I suppose that it is permissible in the Shari?ah

of Deoband that you may act upon evil Bid?ats sometimes or maybe there is exemption for Ulema-

e-Deoband in Shari?ah as there is exemption for elite Brahaman Caste in Hinduism!

B. It is Sunnah to commemorate happiness. In order to explain this, I would like to quote a Hadith:

"Rasoolullah (sallal laahu alaihi wasallam) was asked about fasting on a Monday. He replied, ?I was

born on that day and Wahi (Revelation) began upon me on that day?." (Mishkat, Kitabus Sawm, Baab

Sawmut Tatawwo)

It is now proven that to keep fast on a Monday is Sunnah because Rasoolullah (sallal laahu alaihi

wasallam) was born on that day. Two issues are proven from the above Hadith:-

1. To commemorate important things is Sunnah.

2. It is Sunnah to do virtuous deeds and express happiness on the birth of Rasoolullah (sallal laahu

alaihi wasallam). These virtuous deeds can be in the form of Badni Ibaadat (bodily worship), such as

fasting and Nafil Salaah, or it can be in the form of Maali Ibaadat (worship by utilising one?s wealth

for Deen), like charity, feeding and distributing sweatmeats, etc.

To brand Meelad celebrations as being similar to the act of the Kufaar is an insult to Rasoolullah

(sallal laahu alaihi wasallam) and an expression of total ignorance.

FOURTEENTH OBJECTION

Meelad is declared Haraam and an evil Bid?at because of the following reason: "MAINTAINING ACUSTOM WHICH WAS ORIGINATED BY IRRELIGIOUS PERSONS. It has already been explained

elsewhere in this article that the originators of Meelad custom were irreligious persons. Six hundred

years after our Nabi (sallal laahu alaihi wasallam), the irreligious ruler of Irbal, assisted by irreligious

learned men, invented and established this custom. Thus, those who organize Meelad functions and

those who participate in them are in reality assisting to establish a practise introduced by evil men.

They are aiding and abetting in the fostering of a custom which is in total conflict with the Shari?ah

of Islam. It is a great crime to maintain and encourage customs and practices which were brought

into being by those who had no connection with the Deen, more so, when these customs and

practices are a conglomeration of un-Islamic elements".

OUR ANSWER

Some scholars have written that Meelad was invented in the 7th century by the king of Arbal, Abu

Sa?eed Muzaffar. Those scholars have explained this with the reference of Haafiz Ibn Kaseer. But this

not correct. Haafiz Ibn Kaseer has mentioned Abu Sa?eed Muzaffar in detail in "Al Bidaya Wan

Nihaya". He wrote that King Abu Muzaffar used to celebrate Meelad-un-Nabi with pomp and glory,

but nowhere has he mentioned that the King was an inventor of Meelad.

We present a complete quotation of Haafiz Ibn Kaseer for a clear understanding. Ibn Kaseer writes

regarding the events of the year 630 A.H.: "Amongst pious, generous and great Kings, there was a

King, Abu Sa?eed Muzaffar. He used to celebrate Meelad in Rabi-ul-Awwal. His assembly of Meelad

used to be one of its kind. He was brave, a thinker, pious, just and an Aalim of Deen. Sheikh Abul


14/30

Khitaab Ibn Dahya wrote a book on the topic of Meelad titled ?At Tanweer fi Moulidil Basheerin

Nazeer?. On this, the King rewarded the Sheikh with one thousand Dinars. His government remained

for a long time. He died while besieging Aka. His government and his character was excellent. Those

people who attended the Meelad function arranged by King Muzaffar say that in his Meelad function

there used to be 5 000 roasted sheep heads, 10 000 chickens, 100 000 pieces of cheese and 30 000

pieces of sweatmeats. Great Ulama and Sufis of that period participated in his Meelad assembly. His

food table was open for people of all walks of life and from all areas. He used to give charity in all

types of Ibaadah. He used to spend a lot on the Ibaadah of Makkah and Madina. He used to spend 30

000 Dinars in arranging water for Makkah and Madina. Charities which he gave secretly are hiddenfrom us. May Allah send His Mercy upon King Muzaffar. He died in the year 630 A.H. in the fort of

Arbal. He made a Wasiyat to be buried in Makkah but it was not carried out. He is buried in the

neighbourhood of Hazrat Ali (radi Allahu anhu)". (Al Bidaya Wan Ni haya, Vol. 13, pg. 136-137,

Darul Fikr, Beirut)

The following matters arise from the statement of Haafiz Ibn Kaseer:-

1. King Abu Sa?eed Muzaffar was not the inventor of Meelad celebrations,

2. He was a pious, brave, thinker, just, an Aalim-e-Deen and not an evil man,

3. Great Ulama and Sufis of that time participated in Meelad functions,

4. He was generous and hospitable,

5. Nowhere is it said that he used to spend Baitul Maal money to celebrate Meelad,

6. People like Haafiz Ibn Kaseer regarded King Muzaffar as one of the great kings amongst Muslim

Kings.

Note that all the things which the Majlisul Ulama have mentioned about King Muzaffar are without

any reference, therefore, making them unreliable. We have given our references in detail. You may

check the original source.

FIFTEENTH OBJECTION

Meelad functions are branded Haraam and un-Islamic because of the following reasons: "Reviling and

branding as unbelievers and heretics those who do not participate in these functions".

OUR ANSWER

This is another lie and baseless accusation. This objection has already been answered under theSecond Objection earlier in our book. Please see the details there.

SIXTEENTH OBJECTION

Meelad function is branded Haraam because of the following reason: "Regarding the distribution of

sweetmeats as essential. This too, is a further transgression committed against the Law of Allah. This

custom of distributing sweetmeats at these functions is regarded as compulsory. A gross falsity in the

name of Islam".

OUR ANSWER

This is another lie and baseless accusation. No Sunni Muslim believes, wrote or said that thedistribution of sweetmeats is compulsory. If you are certain with your claim, why then are you hiding

the proof? It seems that the Deobandi Ulama have qualified in a Masters Degrees in lying, deceiving

and making false accusations. Remember, this is an issue of belief. You are unable to ascertain

someone's belief without that person uttering it or writing it. Why not show us who uttered or wrote

that the distribution of sweetmeats is compulsory in Meelad functions?

SEVENTEENTH OBJECTION

Meelad functions is branded as Haraam because of the following reasons: "The belief that the soul of

our Nabi (sallal laahu alaihi wasallam) presents itself at the Meelad function. This factor has already


15/30

been explained under the section dealing with Qiyaam, and it was shown there how crime of Shirk is

resultant on this belief".

OUR ANSWER

The answer to this objection has already been explained in the section of Qiyaam. It was shown how

ignorant Mujlisul Ulema are about the teaching of their own Elders.

Alhamdulillah! Thus far, we have answered all the 17 objections of Majlisul Ulema which will providethe reader with the full knowledge of the deception of Majlisul Ulema. Beside these 17 objections

there are some other issues which we feel needs to be explained as well. With the Blessings of Allah,

we will elaborate on those issues.


REPLY TO MAJLISUL ULAMA?S OTHER OBJECTIONS

Majlisul Ulema wrote on page 8:- "Ibn Masood (radi Allahu anhu) heard that some people gathered in

the Musjid and were reciting ?Laa-ilaaha ilallah? and Durood Shareef aloud. He went to them and

said: ?This (way of recital) was non-existent during the time of the Nabi (sallal laahu alaihi

wasallam). I regard you as innovators.? Ibn Masood (radi Allahu anhu) repeated this over and over

until the people were rejected from the musjid".

FATAWA QAADHI KHAN

It must be noted here that these people were only reciting Laa-ilaaha illallah and Durood Shareef,

and both these are acts of Ibaadat of a very high order. Despite this, Hazrat Ibn Masood (radi Allahu

anhu) had these people ejected from the musjid and described them as innovators because they were

reciting these two forms of Thikr in a manner not taught by our Nabi (sallal laahu alaihi wasallam)

and in a manner not practiced by the noble Sahabah of Rasulullah (sallal laahu alaihi wasallam).

Further, Hazrat Ibn Masood (radi Allahu anhu) said: "This method was not in vogue during the time

of Rasulullah (sallal laahu alaihi wasallam)".

This statement of Hazrat Ibn Masood (radi Allahu anhu) clearly means that if a form of worship wasnot instructed by our Nabi (sallal laahu alaihi wasallam) then it will be a Bid'ah. If the Sahaba did not

entertain any new systems or any new ways of worship then we have no right whatsoever of

introducing into Islam any new way or form of worship.

OUR ANSWER

There are two answers to this misleading attempt:-

1. You are also Bid?ati and act upon Haraam as well. You shout "Naara Takbeer" during your Jalsas

when the lecturer makes a good point. You do not pass Fatwa against that and do not stop that loud

Zikr.

Moulana Rashid Ahmed Gangohi writes: "Zikr is correct in whatever way it may be". (i.e., loud or

soft) (Fatawa Rashidia, pg. 251) According to your Fatwa, Moulana Rashid Ahmed Gangohi hasbecome a Bid?ati. Why then do you people make so much noise about Bid?at? Your Elders are

Bid?atis themselves!

2. The qoutation of "Fatawa Qazi Khan" is explained in "Fatawa Bazaazia": "To make Zikr with a loud

voice is permissible as it happens in Azaan, Khutba, Jumma and Haj. This issue is explained in

Fatawa Kharia Tharaly. Whatever is mentioned in Fatawa Qazi Khan, it means harmful loudness (is

Bid?at)". (Fatawa Bazaazia, pg. 378)

It became obvious from here that Hazrat Ibn Masood (radi Allahu anhu) called those people Bid?atis

who were making Zikr with harmful loudness. It is possible that they may have been making loud

Zikr at the time of Jamaat or that this might cause harm to the Deen.


16/30

This "proof" which Majlisul Ulema presented to prove that Meelad functions are Bid?at did not help

them at all. Rather it made them Bid?atis because Moulana Rashid Ahmed Gangohi wrote eight

Fatawa in "Fatawa Rashidia" proving that loud Zikr is permissible.

OBJECTION

On page 7, Majlisul Ulama wrote (N.B. Transliterations were in Arabic): A man sneezed in the

presence of Abdullah Ibn Umar (radhiyallahu anhu) and said: "Al-Hamdu lil laahi was salaamu 'alarasoolil laahi". Abdullah Ibn Umar (radhiyallahu anhu) immediately rebuked this person and said that

our Nabi (Salla lahu alayhi wa sallam) taught us to recite : "Al-Hamdu lil lahi 'ala qulli haalin" when

we sneezed. This Hadith has been narrated by Tirmizi.

The point which we have to ponder here, is Abdullah Ibn Umar's rebuke because this man recited

was, "Salaamu 'alar rasoolil laah", after the words "Al-Hamdu lillaahi". In reality, the recital of the

sentence was "Salaamu 'alar rasoolil laah" is an act of merit. The more we remember Rasulullah

Sallal lahi alayhi wa sallam the more thawaab we get. In fact, we have been commanded to

constantly offer salutations to our Nabi sallal lahu alayhi wa sallam. However despite this, Hadhrat

Abdullah Ibn Umar (radhiyallahu anhu) (one of the great Sahabah) rejected this form of recitation

after one has sneezed. And, the reason as explained by Hadhrat Abdullah Ibn Umar (radhiyallahu

anhu) was that this formula was not taught to us by Rasulullah sallal lahu alayhi wasallam.

OUR ANSWER

From this Hadith it is proven that people should not add any thing to that what is being proven in

Shari?ah. It is stated in "Durre Mukhtaar": "Rasoolullah (sallal laahu alaihi wasallam) said, ?Do not

mention me (my name) at the time of sneezing and at the time of slaughtering?". (Durre Mukhtaar,

Kitaabuz Zabaih)Therefore, the saying of that person's, "Assalaamo Ala Rasulillah" falls under the

prohibited command. It was the duty of Hazrat Ibn Umar (radi Allahu anhuma) to stop that person

from committing a prohibited act, and, Alhamdulilah, we also stop people from performing prohibited

acts.

We say that the reason of stopping was because this man established the rule of greeting by saying

"Assalaamo Ala Rasulillah" at such an occasion in which there was already a fixed rule of Shari?ah tosay "Al hamdo lillah". This was against the Shari?ah and a change in the Deen. What relation can this

incident have with the celebration of Melaad Shareef? The increase and creation of good and virtuous

deeds in Islam is in accordance with this Hadith, "Whosoever establishes a virtuous path in Islam will

be rewarded." (Mishkaat, Babul I?lm). This (Melaad) is not against the Shari?ah, and it does not

cause a change in the Deen. In fact, it is a virtuous deed in which a person is rewarded.

In conclusion, I wish to state with regards to the Hadith of sneezing that, that person added

"Assalamo Ala Rasulillah" which was in contradiction to the Nahi (prohibition) of Rasoolullah (sallal

laahu alaihi wasallam). Therefore, Hazrat Ibn Umar (radi Allahu anhuma) did his duty and stopped

him.

Practices attached to Melaad are not prohibited in Shari?ah, so to make analogy of non-prohibitedpractices on the prohibited practices is incorrect and based on ignorance.

Majlisul Ulama have used wrong analogies throughout their book, "Moulood and the Shari?ah", to

prove Melaad as Haraam, which makes very clear the height of their "Islamic knowledge".

OBJECTION

On pages 8-9, Majlisul Ulama wrote: "Mujahid says that Urwah Bin Zubair and himself entered the

Musjid and saw Abdullah Ibn Umar (radhiyallahu anhu) sitting near to the room of Aishah

(radhiyallahu anha). Some people in the masjid were performing the Dhuhaa prayers (the Salaat


17/30

which is performed sometime after sunrise). We asked Ibn Umar (radhiyallahu anhu) about the

Salaat being performed by these people. He replied that it was a Bid'ah innovation". (Bukhari-

Muslim)

It should be remembered that Salaatud-Duhaa has been narrated by many Sahaabah. It is an act of

Ibaadat which carries considerable reward. We are encouraged to perform this salaat. The great pious

men of Islam hardly omit this salaat. However, despite this fact, Hadhrat Abdullah Ibn Umar

(radhiyallahu anhu) described the Dhuhaa Salaat of this particular group of people as Bid'ah. The

reason for branding it as Bid'ah is the fact that these people originated a new method of performingthis prayer. They congregated and performed this salaat conspicuously in the Musjid, and this method

of performing it in congregation form was not instructed by our Nabi sallal lahu alayhi wa sallam".

OUR ANSWER

This argument is not useful at all for the deniers of Melaad celebration, because Hazrat Ibn Umar

(radi Allahu anhuma) regards this Salaat of Dhuhaa as Bid?ate Hasanah. Khaatamul Mohaddeseen,

Imam Zurqani (radi Allahu anhu) quotes a narration from Sha'bi in "Sharah Mawaahib": "I have

heard Ibn Umar saying, ?Muslims have not invented anything better than Salaatud Dhuhaa

(Chaasht)?. Ibn Shaiba reports from Hakam Bin Abdullah Bin Ishaaq Bin Al A'raj, who said, ?I asked

Ibn Umar about Salaatud Dhuhaa. He replied, ?It is Bid?at and what a good Bid?at it is?." (Sharah

Mawaahib Le Zurqaani, pg. 13, with the reference of Anwaare Saate?ah, pg. 84)

The Ulama of Islam said that this was not the denial on Salaatud Dhuhaa itself because this is

Bid?ate Hasanah according to Hazrat Ibn Umar (radi Allahu anhuma) as well. In fact, people were

reading this Salaat with the proper arrangement in the Masjid like Fardh Salaat, and this was against

the Hadith.

Imam Tirmizi reported a Hadith from Hazrat Umar, Jabir, Abu Sa?eed, Abu Hurairah, Ibn Umar,

Hazrat Aisha, Abdullah Ibn Mas? ood and Zaid Bin Khalid (radi Allahu anhum) that Rasoolullah (sallal

laahu alaihi wasallam) said, "O people, read your Nafil Salaat at home".

Hazrat Ibn Umar (radi Allahu anhuma), through his Ijtihaad (authoritative interpretation), found this

practice of some people against the Hadith, and for this reason he declared it as Bid?at. We also say

that if anything is being invented against the Quraan and the Hadith (Sunnah) it is an evil Bid?at.

Therefore, this argument cannot be used against Meelad celebration, because Meelad celebration is

not against any commandment of the Quraan or the Hadith.

OBJECTION

Majlisul Ulema writes under the title:- "WHAT THE LEARNED AUTHORITIES OF ISLAM SAY ABOUT

MOULOOD - Imam Ahmad bin Muhammed bin Basri Maaliki (alaihir rahmah) states: "And, the Ulama

of the four Mathhabs (Hanafi, Shafi, Hambali and Maaliki) are unanimous in condemning this practice

(i.e. Meelaad )". (Al Qoulul Mu'tamad).

OUR ANSWER

Allama Burhanuddin Halbi (alaihir rahmah) writes refuting this: "Undoubtedly, Ibne Hajar has

originated Meelad from Sunnah, and similarly, did Hafiz Imam Suyuti, and both of them severely

refuted the saying of Allama Maliki that Meelaad is evil Bid?at". (Sirat Halbia, pg. 80). A quotation

that had been refuted by great Ulema like Hafiz Ibn Hajar and Imam Suyuti (radi Allahu anhuma) is

the kind of proof of Majlisul Ulema against Meelad.

OBJECTION

Majlisul Ulema wrote:- Imaam Ibnul Haaj states: "Among the Bid'ahs (innovations) which these


18/30

people have introduced is the practice of Moulood during the month of Rabi-ul-Awwal. They believe

that the Moulood is among the great acts of Ibadaat (worship) and the customs of Islam. This practice

consists of Bid'ahs and Haraam acts". (Mudkhal, pg. 20)

ANSWER

Imaam Ibnul Haaj did not write anything in "Madkhal" against Meelad itself in the manner that

Majlisul Ulema expressed themselves. He only said that Meelad is a Bid?at. We shall elaborate on the

point of "Bid?at" later in the book.

Imaam Qastalaani (alaihir rahmah) explains the statement of Ibnul Haaj: "Imaam Ibnul Haaj has

discussed in detail and refuted those things which people have invented through their carnal desires;

adding singing with prohibited instruments in Meelad. Allah reward Ibnul Haaj for his good

intentions". (Mawahibul li Duniya, Vol. 1, pg. 27)

Allama Ibnul Haaj (alaihir rahmah) did not deny the very celebration of Meelad itself but those

actions which are not permissible in Islam. Every Sunni Muslim also disapproves of un-Islamic

activities if that take place in Meelad.

Allama Yousuf Salihi (alaihir rahmah) comments on the statement of Ibnul Haaj: "Allama Ibnul Haaj

did not condemn Meelad itself. But, he refuted those assemblies which contain un-Islamic and

prohibited activities. He called Meelad Bid?at. This is against what he has first said (he approved of

Meelaad). Maybe he meant Bid?at to be Bid?at-e Hasannah (good innovation)". (Sobolul Huda War

Rishad, Vol. 1, pg. 453)

OBJECTION

Majlisul Ulema writes: "Shaikhul Islam, Taimiyyah Hambali, rejected this practice in his Fatawa". (

pg. 21)

OUR ANSWER

Ibne Taimiyyah was a misled person, so his Fatawa against Meelaad carries no weight in our view.

Hafiz Ibn Hajar Asqalaani (alaihir rahmah) writes in "Ad Durarul Kaamina" that: "Ibne Taimiyyah

wrote in ?Aqeedah Hamvia? and in ?Waastia? in which mention is made about Allah's Face and Hand

and Shin are real Attributes of Allah, and Allah Ta?ala is sitting on the Arsh (Throne) physically.

Some people have regarded Ibne Taimiyyah as Zindiq (heretic) because he used to say that you

cannot seek help from Rasoolullah (sallal laahu alaihi wasallam).

"Some Ulema have said that he was a Hypocrite because he used to say that Hazrat Ali (radi Allahu

anhu) made mistakes at 13 occasions and went against the Quraan. His fight was for Government

(position) only, he was defeated every time. He tried to gain power again and again but he failed

every time. He (Ibne Taimiyyah) said that Hazrat Uthman (radi Allahu anhu) was a lover of wealth;

Abu Bakr (radi Allahu anhu) was old and he did not know what he was doing; Hazrat Ali (radi Allahu

anhu) became a Muslim in childhood and the Imaan of a person in his childhood is not reliableaccording to one group". (Ad Durarul Kaaminah, Vol. 2, pg.155).

The grudge for Hazrat Ali (radi Allahu anhu) is a sign of a Hypocrite. A person who has this type of

filthy belief has no right to represent Islam.

Hafiz Ibne Hajar (alaihir rahmah) writes further: "Sheikh Naqi?uddin Subki has written many books

refuting Ibne Taimiyyah because Ibne Taimiyyah regarded travelling with the intention of visiting the

blessed grave of Rasoolullah (sallal laahu alaihi wasallam) as Haraam. Ibne Hajar Asqalaani says that

this thought of Ibne Taimiyyah is really disgusting".


19/30

The charges of infidelity on Ibne Taimiyyah are approved by Mullah Ali Qari. For further reference

please consult "Sharah Shifa Ala Nasseemir Riaz", Vol. 3, pg. 514, and "Fatawa Hadisia", pg. 99, 173.

Thus far, Majlisul Ulema has failed in producing concrete proof against the celebration of Meelad.

OBJECTION

Majlisul Ulema wrote: "In India, we see blood flowing because some refuse to take part in these

functions".

OUR ANSWER

Is Majlisul Ulema bold enough to admit who causes this bloodshed? In fact, Muslims will be shocked

to learn that fanatical and aggressive Wahabis and Deobandis embark on a campaign to cause

bloodshed and kill innocent Muslims. The incident at Azaadville bears testimony to this fact. To

refresh the memory of the Muslim public, a few years ago a band of Wahabi and Deobandi followers

killed an innocent Muslim, Sheik Mohayuddin Shaheed, just because he participated in Meelad!

OBJECTION

Majlisul Ulema wrote: "So this practice of Moulood was originated by irreligious people. In the year

604 Hijri this king, Muzaffaruddin Koukari, introduced this custom with the aid of some learned

people whose purpose was to gain the wealth and honour of this world. A notable and a prime

instigator in the origination of this custom was one Molvi Amr Bin Dahya Abul Khattab who died in

the year 633 Hijri. He was a great supporter of the worldly and irreligious king of Irbal who

introduced this custom.

"Every unbiased Muslim will realise from the aforegoing discussion that the Moulood custom was

introduced by evil men and given prominence by evil men. Islamic history bears testimony to this

fact. Right from its inception, all the great and pious Ulama and Jurists of Islam have condemned this

innovation and have warned against participation in these un-Islamic functions. There exists

consensus of opinion among the true learned Ulama of Islam that the customary Meelad functions

are not permissible".

OUR ANSWER

We have already proven with the reference of Hafiz Ibne Kaseer (alaihir rahmah) that:-

1. Meelad was not originated by King Muzaffar. In actual facts, Meelad existed before him. There is

no evidence to suggest that he was the founder of Meelad functions.

2. He was not an evil man. Ibne Kaseer writes that he was a pious man, just, kind and learned.

3. Hafiz Ibne Kaseer (alaihir rahmah) wrote about Sheikh Amr Bin Dahya Abul Khattab saying that

Sheikh Bin Dahya wrote a book in favour of Meelad. There is no mention whether he was an evil man

or a good man.

Let us examine one of the statements of Majlisul Ulema from the above quotation: "Moulood custom

was introduced by evil men and given prominence by evil men".

We will be presenting a few evidences to show the readers that what type of people gave prominence

to Moulood and wrote books in the favour of Moulood celebration. Were they evil or good people? You

be the judge.

1. Allama Jalaaluddin Suyuti (alaihir rahmah) is a renowned scholar of Islam and possessed the true

love of Rasooullah (sallal laahu alaihi wasallam). Sheikh Anwar Shah Kashmiri Deobandi writes about

Imam Suyuti: "According to me, it is possible to see Rasoolullah (sallal laahu alaihi wasallam) in the

awakening state. As it is reported from Imam Suyuti that he saw Rasoolullah (sallal laahu alaihi

wasallam) twenty-two times and he asked Rasoolullah (sallal laahu alaihi wasallam) regarding some


20/30

Ahadith. He amended those Ahadith after Rasoolullah (sallal laahu alaihi wasallam) rectified them".

(Faizul Baari, Vol. 1, pg. 304, Cairo)

Imam Suyuti (alaihir rahmah) writes about Meelad: "According to me, gatherings, recitations of the

Quraan, mentioning incidents of the holy life of Rasoolullah (sallal laahu alaihi wasallam) and

mentioning those signs which appear at the time of his birth are amongst the good innovations in

which a person is rewarded because in this there is respect, love and expression of happiness for the

arrival of Rasoolullah (sallal laahu alaihi wasallam)". (Al Haavi Lil Fataawa, Vol. 1, pg. 189)

According to the Majlisul Ulema, Imam Suyuti (alaihir rahmah), who was blessed twenty-two times

with the Ziyaarat (visit) of Rasoolullah (sallal laahu alaihi wasallam) in a wakeful state, is an evil

man. Allah forbid! Why? Because he gave prominence to Meelad?

2. Shareh Bukhari Imam Qastalaani (alaihir rahmah) writes: "In the month of the birth of

Rasoolullah (sallal laahu alaihi wasallam) Muslims always had assemblies. In the nights of that month

they gave charities and expressed happiness. They always increased good deeds in those nights.

They always made arrangements to read the Meelad of Rasoolullah (sallal laahu alaihi wasallam) with

the auspicious (hope) that Allah show His blessings upon them. One of the experienced Barakah

(blessing) of Meelad is that, that the year passes upon them peacefully. May Allah send His Blessings

and Favour upon that person who took Meelaad-un-Nabi as Eid, so this Eid should become reason of

hardness upon that person who has disease in his heart". (Mawahe bul Le Dunya, Vol.1, pg. 27,

Egypt)

Imam Qastalaani (alaihir rahmah) made Du?a for those people who took Meelad as Eid and he said

that this Eid becomes very painful for those whose hearts are sick. Majlisul Ulema proved by writing

the book against Meelad that they are in severe pain about the Meelad celebrations and by people

taking Meelad as their Eid.

According to the Fatawa of Majlisul Ulema, Imam Qastalaani (alaihir rahmah) is an evil man because

he has given prominence to Meelad. Allah forbid!

3. Hazrat Sheikh Abdul Haqq Mohaddith Delwi (alaihir rahmah) writes: "All Muslims have always

celebrated Meelad functions in the month of Rabi-ul-Awwal. They always gave charities in the nights

of that month and expressed their happiness. This is a common practice of Muslims that theyparticularly make mention of those incidents which are related to the birth of Rasoolullah (sallal

laahu alaihi wasallam)". (Ma Sabata Bis Sunnah, pg. 102)

According to the Fatwa of Majlisul Ulema, Sheikh Abdul Haqq (alaihir rahmah) is an evil man because

he has given prominence to Meelad. Allah forbid!

4. Mullah Ali Qari (alaihir rahmah) writes: "Firstly, we see that it is permissible to arrange an

assembly of Meelad. It is permissible to participate in that assembly for the purpose of listening to

the praises and character of Rasoolullah (sallal laahu alaihi wasallam). Inviting people and expressing

happiness is permissible. Secondly, we do not say that it is Sunnah to celebrate Meelad on any fixed

night. Anyone who believes that it is Sunnah to celebrate Meelad on any fixed night (and not in any

other night) is a Bid?ati because the Zikr of Rasoolullah (sallal laahu alaihi wasallam) is required allthe time. Yes, in the month in which Rasoolullah (sallal laahu alaihi wasallam) was born, has more

preference". (Al Mouridur-ravi fil Moulidin Nabi, pg. 6-7)

A great Muhaddith like Mullah Ali Qari (alaihir rahmah) regarded Meelad as permissible, but the

thought of him being evil man according to the Fatwa of Majlisul Ulama is preposterous! Allah forbid!

5. Allamah Ibn Abedeen Shami (alaihir rahmah) writes: "Every person who is truthful in the love of

Rasoolullah (sallal laahu alaihi wasallam) should express happiness in the month of Rabi-ul-Awwal .

He should arrange an assembly for the Meelad of Rasoolullah (sallal laahu alaihi wasallam) in which

the incidents of his birth are explained with correct Ahadith. There is a strong hope from Allah that


21/30

such a person will be included in the group of pious people with the intersession of Rasoolullah (sallal

laahu alaihi wasallam)". (Jawahi Rul Bihaar, Vol. 3, pg. 340 with reference to Sharhul Moulid Le Ibne

Hajar)

What a beautiful quotation of Allamah Shaami (alaihir rahmah) about Meelad! But, according to the

Fatwa of Majlisul Ulama (Allah forbid!) he has become an evil man.

6. Haji Imdaadulllah Muhajir Makki (alaihir rahmah) writes: "The way of life of a Faqeer (himself) is

this. I participate in Meelad celebrations. In fact, I consider it a means ofblessings and arrange itevery year and in Qiyaam (standing) I find enjoyment". (Faisalah Haft Mas'ala, pg. 5, Madani Qutub

Khana, Lahore)

Hazrat Haji Imdaadullah (alaihir rahmah) is the spiritual mentor or Peer-o-Murshid of Moulana

Qassim Nanotwi, Moulana Rashid Ahmed Gangohi and Moulana Ashraf Ali Thanwi. The members of

Majlisul Ulema, Y.M.M.A. and all other Deobandis are devotees of the above mentioned Ulema. The

Peer-o-Murshid of these three Ulemas participated in Meelad throughout his life and he enjoyed

doing this. According to the Fatwa of Majlisul Ulema, Haji Imdaadullah (alaihir rahmah) has become

an evil man. Allah forbid! It is common sense that if someones Peer-o-Murshid is an evil man, then

all the Mureeds (devotees) are evil people as well. With the enthusiasm of making Meelaad Haraam,

Majlisul Ulema have made the entire Deobandi fraternity into evil people. " The lamp of the house

has burnt the house".


EARLY SCHOLARS WHO WROTE ON THE TOPIC OF MEELAD-UN- NABI (SALLAL LAAHU

ALAIHI WASALLAM)

Books written on this topic are many, some in poetry form and some in prose. We cannot mention all

those books because there are so many. We will mention here a few books which became famous and

are written by renowned scholars of Islam.

1. Haafiz Ibn Nasiruddin Damishqi (radi Allahu annhu): He is amongst the great Imams and

Mohaditheen. He was born in 777 A.H. and passed away in 842 A.H. Hafiz Ibn Fahd wrote about

Damishqi in "Lah Zul Al Haaz Fee Tazkaratil Hufaaz", pg. 319. Ibn Nasiruddin Damishiqi was a greathistorian. He was appointed as Sheikhul Hadith in Al Ashrafia Darul Hadith of Damascus. He is the

author if many books and on the topic of Meelad, he has written three famous books, namely, "Jaame

ul Aasaar Fee Moulidin Nabiyyil Mukhtaar (3 vol.)"; "Al Lafzur Raa?iq Fee Moulide Khairil Khalaa?iq"

and "Mouredis Saadi Fee Moulidil Haadi".

2. Haafiz Iraqi (alaihir rahmah): Hafiz Iraqi's full name is Hafiz Abdur Rahman Bin Al Hussain Bin

Abdur Rahman Al Misri. He was born in 725 A.H. and passed away in 808 A.H. Any person who is

familiar with this art of Hadith must know him well. He is an authority in the field of knowledge of

Hadith. He was a genius and a unique person in his time. He wrote a book on Meelad-un Nabi named

"Al Mouridul Hani Fil Moulidin Nabi".

3. Hafiz As Sakhaawi (alaihir rahmah): Muhammed bin Abdul Rahman bin Muhammed Qahiri,famously known as "Hafiz As Sakhaawi" was born in 831 A.H. and passed away in 902 A.H. in

Madinatul Munawwarah. He was a renowned Historian and Hafiz of Hadith. Imam Showkaani (alaihir

rahmah) said: "If As Sakhaawi did not write any book other than except ?Ad?dow ul Am?, still this

one book is enough proof for his Imaamat (being an authority in knowledge)". He wrote a book on

the topic of Meelad named "Moulid un Nabi".

4. Mullah Ali Qari (alaihir rahmah): His name was Imam Mullah Ali Qari Bin Sultan Bin Mohammed Al

Harwi. His demise was in 1014 A.H. Imam Showkaani writes in "Al Badrut-taale" that Mullah Ali Qari

was a Hafiz of Hadith, a Mujtahid (Jurist Imam), and a great lion of the Islamic world. Mullah Ali Qari

wrote a book on the topic of Meelad named "Al Mowre Dur Rawi Fee Moulidin Nabi".

http://www.yanabi.com/forum/PrintTopic7

30 6/21/2009


22/30

5. Ibn Kaseer (alaihir rahmah): Hafiz Imam Imdaaduddin Ismail Bin Umar Bin Kaseer (passed away

in 774 A.H.), the author of "Tafseer Ibne Kaseer", also wrote a book on Meelad which is presently

being printed in Egypt with the marginal notes of Dr. Salaahudeen Al Munjad.

6. Imam Ibn Hajar Al Makki (alaihir rahmah): Abul Abbas Ahmad Bin Muhammed Bin Ali Bin Hajar

Haitmi Al Makki Ash Shafee (passed away in 974 A.H.) is a personality who needs no introduction. He

was the teacher of Hazrat Mullah Ali Qari (alaihir rahmah). He wrote two books on the topic of

Meelad-un- Nabi, namely, "Tahrirul Kalaam Fil Qiyaam Inda Zikre Moulede Sayyedil Anaam" and"Tohfatul Akhyaar Fee Moulidil Mukhtaar".

7. Imam Ibne Jowzi (alaihir rahmah): Abdur Rahman Bin Ali Bin Mahmood Bin Ali Bin Abdullah Bin

Hamadi Al Qarshi Al Faqih Al Hambali (passed away in 597 A.H.) was a very well known Muhaddith

and Historian. He has written more then 159 books. A detailed biography about him is found in

"Tazkaaratul Huffaaz", Vol. 4, pg. 135. He wrote a book on Meelad-un- Nabi called " Al Moulidul

Uroos".

8. Imam Jalaaluddin Suyuti (alaihir rahmah): Who does not know about Abdur Rahman Bin Bar Bin

Muhammed Bin Saabiqun Al Khazri Suyuti? His academic station is obviously known by every person

like the sun. He was a great Muhaddith. He wrote approximately 700 books. He also wrote a book on

Meelaad-un-Nabi which is famous and has been accepted throughout the world. The name of the

book that he wrote is "Husnul Maqsad Fee Amalil Moulid". This book is now included in "Al Haawi Lil

Fataawa".

Besides these great Muhadditheen, there are many other great scholars of Islam who wrote in their

books about Meelad and proved its authencity from reliable sources. Some of their names are

mentioned below:-

1. Imam Abu Shama the teacher of Imam Nowvi approved of Meelad in "Al Baa Iso Ala Inkaaril Bid?e

Wal Hawadith", pg. 13

2. Shareh Bukhari, Imam Qastalaani approved of Meelad celebrations in "Al Mawa Hibul Li Dunya",

Vol. 1, pg. 27

3. Imam Naseeruddin known as "Ibnut Tabbaakh" approved of Meelad celebrations in "Sobo Lul

Huda", Vol. 1, page 444.Sheikh Abdul Haq Muhaddithe Dhelwi approved of Meelad celebrations in "Madarijun Nabuwa", Vol.

4, pg. 19; "Maa Sabata bis Sunnah", pg. 79, 102

5. Allama Burhanuddin Halbi approved of Meelaad celebrations in "Seerat Halbia", Vol. 1, pg. 80

6. Allama Hussain Bin Muhammad Diyaar Bikri approved of Meelad celebrations in "Tareekhul

Khamees", Vol. 1, pg. 222

7. Allama Zurqani approved of Meelad celebrations in "Sharhul Mawahib", pg. 139

8. Allama Ibn Abedeen Shaami approved of Meelad celebrations in "Sharhul Moulid Ibn Hajar", Vol. 3,

pg. 337

9. Shah Wali?ullah Muhaddith Dhelwi approved of Meelad celebrations in "Fuyuzul Haramain" pg.

80-81; "Ad Durrus-sameen", pg. 40

10. Hazrat Haji Imdaadullah Muhajir Makki approved of Meelad celebrations in "Faisala Haft

Mas?ala", pg. 5; "Shamamia Imdaadia", pg. 88, 9311. Moulana Abdul Hai Lacknowi approved of Meelad celebrations in "Fatawa Abdul Hai", Vol. 3, pg.

283

Hazrat Moulana Abdus Sammi?(alaihir rahmah) has counted 73 names of great scholars of Islam who

wrote about the validity of Meelad celebrations. (Anwaare Saati?a, pg. 504) All the above mentioned

Imams, Muhadditheen and scholars of Islam are evil people in the view of Majlisul Ulama (Allah

forbid!) because all of them have approved of Meelad celebrations!



23/30

PRESENT DAY MEELAD FUNCTIONS

Dear reader, if you have read this book thoroughly you must have learnt that all those things which

we do in present day Meelad functions are approved by the practices and writings of renowned

scholars of Islam. The present form of our Meelad celebrations centres around the recitation of the

Quraan, the recitation of beautiful Naats, Wa?iz or Lecture on the life of our beloved Prophet (sallal

laahu alaihi wasallam), Salaat-o-Salaam, Qiyaam, Du?a, and feeding the people.

I fail to understand what difference does Majlisul Ulama see in the present day Meelad celebrations tothat of the early days Meelad celebrations? All those things which take place in the present day

Meelad are approved by quotations of great scholars of Islam. What are your reasons for continually

harping on the present day Meelad celebrations ?

TWENTY PROOFS ON MEELAD CELEBRATIONS

Had I presented my own proof for the permissibility of celebrating the Meelad, Majlisul Ulama,

according to their nature, would have accused me of distortion. Therefore, I decided to quote Hazrat

Mullah Ali Qari?s (alaihir rahmah) proofs on the permissibility of Meelad celebrations and see what

Fatwa Majlisul Ulama issues on Hazrat Mullah Ali Qari (alaihir rahmah). Now, we shall present the 20

proofs of Mulla Ali Qari (alaihir rahmah) for the permissibility of celebrating Meelad.

1. Abu Lahab set Thuwaiba free being happy for the Meelad of Rasoolullah (sallal laahu alaihi

wasallam). It is in "Bukhari" that Abu Lahab's punishment is made light every Monday as a reward of

his act, i.e. of expressing happiness for the birth of the Holy Prophet (sallal laahu alaihi wasallam).

2. Rasoolullah (sallal laahu alaihi wasallam) used to respect the day of his own Meelad. He use to

thank Allah Ta'ala for that great favour. He used to fast in order to respect that day, as it is being

reported in "Muslim" from Abu Qatadah (alaihir rahmah). In assemblies of Meelad functions, although

the manner of respect is different, but the meaning of respect is there.

3. It is a requirement of the Quraan to show respect on the Meelad of Rasoolullah (sallal laahu alaihi

wasallam). Allah Ta'ala says: "In the bounty of Allah Almighty and His mercy, in that, let them

rejoice, that is better than the wealth they accumulate". (Surah Yunus: 58) Almighty Allah had

ordered us to rejoice on His Mercy and Rasoolullah (sallal laahu alaihi wasallam) is the greatestMercy of Allah Ta?ala to all the Worlds.

4. If any great Deeni event occured in the past and when that period or season returns, then that

period or season should be respected. Rasoolullah (sallal laahu alaihi wasallam) set this rule himself.

When Rasoolullah (sallal laahu alaihi wasallam) saw the Jews fasting on the Day of Ashura and found

out the reason for their observing fast on that day - to thank Almighty Allah for freeing them from

Firoun (Pharoah) - Rasoolullah (sallal laahu alaihi wasallam) said, "We have more right than the

Jews to rejoice on the bases of Allah's Favour upon Moosa (alaihis salaam)."

5. Although the present form of Meelad is Bid?at (Hasanah) but the origin of Meelad is found in the

time of Rasoolullah (sallal laahu alaihi wasallam). Rasoolullah (sallal laahu alaihi wasallam) himself

made mention of his own Meelad by saying, "I am the Du?a of my father Hazrat Ebrahim (alaihissalaam), I am the good tidings of ?Isa (alaihis salaam), and I am the son of the two slaughtered ones

(Hazrat Ismail - alaihis salaam and Hazrat Abdullah - radi Allahu anhu)".

6. Meelad celebration causes the recitation of Durood and Salaam. Durood and Salaam are requi

Milad.is.Commendable

Documents

Transcript of Milad.is.Commendable